The Universalist. [volume] (Chicago [Ill.]) 1884-1897, 1887-06-18

manded our 1dlnerS, tHdt tney enouiu AnoNO
them known to their children. Psalm
xviii, 81
The prominent idea suggested by this
passage is that of the permanency OF
divine truth. It is not one thing to-
day and another tomorrow, but it is
fixed and established and remains the
same, from age to age, so that fathers
may teach it to their children, and the
men of all times may lean upon it with
the utmost confidence in its stability.
Hence, we may learn wisdom of the
past, and it becomes us to hold fast what
ever of truth was revealed to those who
have gone before US. In reference to
this matter there are two extremes,
both of which it is well for us to avoid.
The first is that which pays an idol
atrous homage to the past and holds
tenaciously to whatever is old and pre-
sumes it must be true for that reason.
1t will not deviate at all from the path
trod by the Fathers. Whatever is old
becomes sacred, if for no other reason,
yet full surely because of its age. 1t
does not remember that while truth it
self is eternal, the knowledge of it is
continually advancing. Presuming that
the Fathers knew all truth, it takes the
law from their lips and refuses to go
beyond them. OF this sort were the
Pharisees in the Saviour's time, who
held fast to the traditions Of the ell
ders," and made their authority bind
ing in all things. Of this sort, also, is
the Catholic church of the present day,
which perpetually goes back in search
of truth among the tombs of the past,
and finds its standard in the ''unani-
nous consent of the Fathers" and
deems it mortal heresy to believe a
fraction more or less than is contained
in the hoary creeds Of antiquity. Of
this sort, also, are many in the Prot
estant church. The reformers came
out and protested against many of the
time-honored corruptions Of the old
church, and proclaimed what of truth
they knew. But many Of their follow
ers have no idea Of going single step
further than their leaders went. The
Calvinist accepts Calvin, and would
forever stand where he stood. The
Lutheran appeals to Luther, and would
not in anything 60 beyond him. The
Methodist looks to Wesley, and is
afraid to move line from the position
occupied by the illustrious founder of
his sect. Thus, the influence and the
authority Of those who have gone be-
fore us does much to retard the prog
ress of knowledge in things sacred and
divine. To indulge proper respect for
the past, and to hold fast whatever of
truth it can teach US is no doubt the
part of wisdom; but to idolize and
worship it, and accept upon its author
ity alike the evil and good, the true and
the false, is an extreme of conserva-
tism which binds men fast in error,
and shuts out all hope Of growing in
grace and in the knowledge of Jesus
Christ. 1t is not of much use to reason
with such men, for the gray hairs upon
the head of error itself sanctify it in
their view, and the name of the "Fathers"
will outweigh the most clear and deci-
ded demonstrations. 1t is this rever-
ence for the past, this obstinate and
logged conservatism, that keeps the
Catholic church at perpetual stand
still, and induces many Protestants to
be content with one perpetual and I'M
varying treadmill step, which though it
walks forever, remains riveted immov-
ably in the same spot.
But there is another extreme scarcely
less perverse and far more destructive.
Nothing is fixed or permanent. Itlifts
its hammer to smite down, and lights
its torch to burn and destroy; but it
has in its hand no implement to con-
solidate or to build. 1t despises the
past and all its teachings as useless
lumber and rubbish. Enough it is,
that doctrine is old. The presump-
ton is that it is false, for that reason
alone. If you were to satisfy man of
this sort, that given doctrine is taught
by the Catholic church, or by Calvin,
Luther or Wesley, he would be likely
to reject it on that account. The pres
sent is an age of reform, and it is es-
pecially so in this country. Many of
the political teachings and maxims of
the old world we have repudiated. We
have cut loose from their old mornings
in religious matters. We have erected
new institutions, and are elated with
our success. Our blood is hot, and we
become rampant, and fail to remember
that movement is not always progress,
nor change reform; neither is con-
tempt of the past sure index of supe-
rior wisdom. The religious nature Of
man is released here in measure from
the letters that bound it for ages, and
remembering the days of its "afliction
and bonds" it turns round and would
rend in fragments that from which
came the evils it has suffered. The
men of this sort fail to distinguish be-
tween the follies and the wisdom of the